The 1611 edition of the KJV had some textual marginal notes that referred to readings found in the corrupt Latin Vulgate of Jerome or the corrupt Greek Septuagint.
At Hebrews 6:1, Backus maintained that the 1611 KJV has in the margin "a literal translation of the Vulgate 'the word of the beginning of Christ'" (Reformed Roots, p. 147). At Matthew 4:12, Backus asserted that the 1611 KJV put “the Vulgate reading ‘delivered up’ in the margin” (p. 48). Scrivener suggested that the 1611 marginal note at 2 John 8 came from the Vulgate (Authorized Edition, p. 59). In its marginal note at Mark 7:3, the 1611 KJV has an alternative translation, the literal meaning of the Greek, and the translation of a church father: "Or, diligently, in the Original, with the fist; Theophilact, up to the elbow." The KJV translators put the following marginal note in the 1611 for “mercies” at Acts 13:34: “Greek, [hosios] holy, or just things; which word in the Septuagint, both in the place of Isaiah 55:3, and in many others, use for that which is in the Hebrew mercies.“ At Acts 13:18, the 1611 KJV has another marginal note that refers to the Septuagint and that refers to a church father--Chrysostom.
At Luke 10:22, the textual marginal note in the 1611 stated: "Many ancient copies add these words, 'And turning to his disciples, he said.'" The 1560 edition of the Geneva Bible has in its text at the beginning of Luke 10:22 the following: “Then he turned to his disciples.“ Scrivener suggested that the words in the 1611 margin at Luke 10:22 “are from the Complutensian edition and Stephen’s of 1550” (Authorized Edition, p. 58). At Luke 17:36, the textual marginal note in the 1611 stated: "This 36 verse is wanting in most of the Greek copies." At 2 Peter 2:2, the textual marginal note in the 1611 noted: "Or, lascivious wages, as some copies read." At Acts 25:6, the textual marginal note in the 1611 was the following: "as some copies read, no more then eight or ten days."
Other marginal notes that gave variant readings in the 1611 KJV can be found at Judges 19:2, Ezra 10:40, Psalm 102:3, Matthew 1:11, Matthew 26:26, Acts 13:18, 1 Corinthians 15:31, Ephesians 6:9, James 2:18, 1 Peter 2:21, 2 Peter 2:11, and 18. The 1611 marginal note beginning with “or” at Hebrews 5:2 could be properly considered a textual note since it basically agrees with Beza and the Geneva translation [“which is able sufficiently to have compassion”] while the makers of the KJV may follow the Latin Vulgate reading “who can have compassion” in their text. At Hebrews 5:7, the 1611 marginal note beginning with “or” could be considered a textual note since it indicates the reading of Erasmus [“pro sus reverential”] as followed by Tyndale’s and the Great Bible. In addition, the 1611 marginal note beginning with “or” at Romans 8:11 [“because of his spirit] could also be considered a textual note since Edward F. Hills presented this as a textual difference or variation in editions of the Textus Receptus with Beza having “by his Spirit” and Erasmus and Stephanus having “because of his Spirit” (KJV Defended, p. 222). Scrivener listed Romans 8:11 as one of thirty-seven NT textual marginal notes in the 1611 (Authorized Edition, p. 58). Scrivener indicated that the 1611 marginal note beginning with “or” at Revelation 6:8 “to him” is with “Complutensian, Vulgate, [and] Bishops’ Bible” (p. 59). Backus noted that “at Matthew 7:14 the ‘how’ reading occurs in AV margin (after the Vulgate)” (Reformed Roots, p. 70), and Scrivener listed it as a textual note (Authorized Edition, p. 58). At Mark 1:34, Backus indicated that the KJV followed the Bishops’/Tyndale/Vulgate reading “because they knew him” while “keeping the Beza/Geneva reading [“to say that they knew him”] as marginal alternative” (Reformed Roots, p. 66). In the 1611 at Mark 14:72, Backus asserted that “the Vulgate reading ‘he began to weep’ is suggested as a marginal alternative along with ‘he wept abundantly’ after Erasmus” (p. 75). At Galatians 4:15, Backus maintained that the KJV “adopts the Vulgate text more explicitly than Bois, reading ‘Where is then,’ but inserting the TR reading in the margin” (pp. 135-136). In its marginal note at Luke 8:18, the 1611 KJV evidently has the Latin Vulgate reading “thinking that he hath” (p. 84). At Luke 7:30, the 1611 KJV is said to put the Latin Vulgate reading “frustrated” in its marginal note (p. 83). Concerning Luke 8:18, Backus suggested that “the Vulgate reading ‘thinking that he hath’” is “retained in the margin” (p. 84). At Luke 17:20, Backus indicated that Whittingham, Geneva, Bishops, and KJV all read “with observation” in the text after the Vulgate while the 1611 marginal note “with outward show” is after Beza (p. 87). Backus asserted that the KJV follows the Latin Vulgate and reads “within you” at Luke 17:21 and “inserts the Bezan reading ‘among you’ as marginal alternative” (p. 87). At Romans 1:28 in the 1611 edition, Backus maintained that the “Revisers suggest the Bois/Beza reading as a marginal alternative” (p. 114). Backus asserted that at Romans 5:12 the KJV “inserts the Bezan reading ‘in whom’ in the margin” (p. 159). At Romans 8:22, Backus maintained that the KJV “adopts the Bezan reading in the text and the Vulgate/Erasmus reading in the margin” (p. 118). Concerning 1 Corinthians 10:30, Backus observed: “The Vulgate/Erasmus alternative ‘or by thanksgiving’ as suggested by [KJV translator Andrew] Downes is inserted in the AV margin” (p. 131). As seen in some of the above examples (Matt. 4:12, Mark 1:34, Mark 14:72, Luke 7:30, Luke 8:18, Luke 17:20, Luke 17:21, Rom. 1:28, Rom. 5:12, Rom. 8:22, 1 Cor. 10:30, Heb. 5:2, Heb. 5:7, Heb. 6:1), Backus identified another ten or more 1611 NT marginal notes as being textual that Scrivener may not have noticed as being such and that he did not include in his count or list of thirty-seven. Thus, Scrivener’s count of textual notes in the 1611 is evidently incomplete and is not inflated.
John R. Kohlenberger III pointed out a textual variant in the marginal note in the 1611 edition at Deuteronomy 28:22. John Kohlenberger asserted: “This variant is caused by the change of a single vowel point in Hebrew (horch versus the Masoretic herch) and likely reflects the Vulgate et aestu” (Burke, Translation, p. 50). Kohlenberger noted: “An example of an alternative reading that is not clearly stated is found at Luke 2:38: ‘that looked for redemption in Hierusalem’; note: ‘Or, Israel.’
